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استراتيجية علماء الإمامية في ترسيخ الإيمان بالإمام المهدي (عج) | ||
| التاریخ والحضارة الاسلامیة رؤیة معاصرة | ||
| مقاله 7، دوره 6، شماره 2، مهر 2026، صفحه 1-37 اصل مقاله (1.37 M) | ||
| نوع مقاله: المقالة الأصلية | ||
| شناسه دیجیتال (DOI): 10.22081/ihc.2026.74099.1110 | ||
| نویسنده | ||
| خدامراد سليميان ريزي* | ||
| أستاذ مشارك في أكاديمية العلوم والثقافة الإسلامية٬ قم، إیران | ||
| تاریخ دریافت: 08 بهمن 1404، تاریخ بازنگری: 03 اسفند 1404، تاریخ پذیرش: 16 فروردین 1405 | ||
| چکیده | ||
| تُعدّ الغيبة الصغرى للإمام المهدي (عج) (260–329هـ) من أكثر الفترات حساسيةً وحسمًا في تاريخ الشيعة الإمامية؛ فهي مرحلة واجه فيها الاعتقاد بوجود الإمام المهدي (عج) وقيادته للمجتمع الشيعي وهدايته له تحديات معرفية واجتماعية وسياسية عميقة، الأمر الذي وضع استمرارية وديمومة المدرسة الإمامية أمام أخطار وتهديدات جدية. وفي هذا المنعطف التاريخي الخطير، وبعد الدور المحوري الذي اضطلع به الإمام المهدي (عج) نفسه من خلال توجيهاته الظاهرة والباطنة لشيعته، أدّى علماء الإمامية ـ إلى جانب النواب الخواص ونظام الوكالة ـ دورًا أساسياً واستراتيجياً في حماية العقيدة بالإمام الغائب. تحلّل هذه المقالة دور علماء الإمامية والنواب ]الأربعة[ في تثبيت مفهوم المهدوية في عصر الغيبة الصغرى٬ بأسلوب وصفي - تحليلي وبالاعتماد على المصادر الروائية الأصيلة، مثل: «الكافي» للكليني، «الغيبة» للنعماني، «كمال الدين وتمام النعمة» للشيخ الصدوق، و«الغيبة» للشيخ الطوسي. وتُظهر نتائج البحث أنّ علماء الإمامية، من خلال تأليف الكتب الروائية والكلامية، ونقل تعاليم المهدوية، ومواجهة التيارات المنحرفة، لم يقتصر دورهم على حماية الإيمان بالإمام الغائب فحسب، بل أسهموا في وضع الأسس النظرية لمرحلة الغيبة الكبرى كذلك. ويمكن تصنيف أدوارهم إلى ثلاثة أقسام رئيسية: النواب الخواص، المحدّثون، والمتكلّمون الشيعة. أما أدوات هذه الاستراتيجية فتمثّلت بشكل أساسي في الأحاديث، والتوقيعات، وتوسيع شبكة الوكالة، وبعض المناظرات العلمية. وقد ساعدت هذه الأدوات في مواجهة التحديات الجذرية مثل الشبهات الاعتقادية والانشقاقات الفرقية، وبالتالي استطاعوا هداية المجتمع الشيعي وحمايته من التفكك والاضطراب. كما أسهمت هذه الجهود في تأسيس البنية المعرفية للحضارة الشيعية، ووضع أساس قويّ لمرحلة الغيبة الكبرى. | ||
| کلیدواژهها | ||
| الغيبة الصغرى؛ علماء الشيعة؛ الإمام المهدي (عج)؛ المهدوية؛ ترسيخ المعتقدات؛ نظام الوكالة | ||
| عنوان مقاله [English] | ||
| An Analysis of the Strategies Adopted by Imamiya Scholars in Consolidating Belief in Imam Mahdi during the Minor Occultation | ||
| نویسندگان [English] | ||
| khodamorad salimian rizi | ||
| Associate Professor at the Islamic Sciences and Culture Academy, Qom, Iran | ||
| چکیده [English] | ||
| The period of the Minor Occultation (al-Ghaybah al-Sughra) (260–329 AH / 874–941 CE) constitutes one of the most sensitive and decisive eras in the history of Twelver Shiʿism. During this period, belief in the existence, continued life, and leadership of Imam al-Mahdi (may God hasten his reappearance) faced a series of epistemological, social, and political challenges. The continuity of the Shiʿi community, both doctrinally and institutionally, depended upon the guidance of the Imam, the activities of the institution of deputation (wikalah), and the efforts of prominent scholars who, through hadith scholarship, theological argumentation, and social organization, strengthened the foundations of Mahdism. This study seeks to answer the question of how Imamiya scholars succeeded in consolidating belief in Imam al-Mahdi during the period of the Minor Occultation. Employing a descriptive-analytical method and drawing upon authoritative Imamiya sources, the study advances the hypothesis that Shiʿi scholars not only prevented the collapse of communal belief but also institutionalized faith in Imam Mahdi and prepared the theoretical and institutional foundations for the Major Occultation and the emergence of general religious authority (al-marjaʿiyyah al-ʿammah). Within Imamiya thought, Mahdism represents the logical continuation of the doctrine of Imamate and signifies the perpetual presence of the divine proof (hujjah) on earth. In this framework, Imam Mahdi is regarded as the final successor of the Prophet Muhammad (peace be upon him and his family), the inheritor of the knowledge of the prophets, and the focal point of spiritual guidance during the era of occultation. From this perspective, occultation constitutes a divinely ordained and wise measure intended both to safeguard the Imam and to test and educate the community of believers. The Minor Occultation functioned as a transitional stage that gradually shifted the Shiʿi community from the experience of a “present Imamate” to that of an “absent Imamate,” thereby enabling believers to comprehend and adapt to this transformation in both intellectual and practical terms. In this process, Imamiya scholars played significant roles in three principal domains. First, in the hadith and theological sphere, they collected, compiled, and interpreted traditions concerning the Mahdi. Second, in the socio-political sphere, they organized the network of deputies and managed communication within Shiʿi communities. Third, in the doctrinal and cultural sphere, they confronted doubts, false claimants, and deviant movements. Together, these three dimensions formed a comprehensive strategy that enabled the Shiʿi community to preserve its cohesion and resilience in the face of confusion, fragmentation, and political pressure. One of the most important instruments for consolidating belief in the Imam was the tawqiʿat—the written letters and responses of Imam al-Mahdi transmitted to the Shiʿa through his special deputies. In addition to addressing legal and doctrinal questions, these communications served as living evidence of the continuity of the Imam's guidance during the period of occultation. They played a decisive role in dispelling doubts, resolving disputes, and affirming the identity of the Hidden Imam. In the minds of believers, these documents narrowed the perceived distance between absence and presence and demonstrated that, although hidden from public view, the Imam remained actively concerned with the spiritual guidance of the community. The institution of deputation (wikalah) constituted another crucial instrument that achieved greater coherence and effectiveness during the period of occultation. Through an extensive network of representatives across Shiʿi regions, this institution assumed responsibility for collecting religious dues, transmitting questions, delivering the Imam's communications, and preserving communal cohesion. The deputies fulfilled not only financial and communicative functions but also served as the backbone of Shiʿi social organization under conditions of concealment. This institution gradually transformed the community from direct dependence upon the Imam's physical presence to an organized system of indirect communication, thereby laying the foundations for religious authority during the Major Occultation. Among the special deputies, four figures played particularly significant roles in consolidating this new order: Uthman ibn Sa'id al-Umari, Muhammad ibn Uthman al-Umari, Husayn ibn Ruh al-Nawbakhti, and Ali ibn Muhammad al-Samari. Uthman ibn Sa'id, benefiting from the trust of the previous Imams, preserved the first vital link between the Imam and the community while safeguarding the Imam's security through prudent concealment. Muhammad ibn Uthman, whose deputyship lasted the longest, expanded the communication network of the Shiʿa and played an important role in deepening belief in the occultation. Husayn ibn Ruh, through his theological expertise and political acumen, confronted extremist groups and false claimants. Finally, Ali ibn Muhammad al-Samari announced the end of the period of special deputation and the beginning of the Major Occultation through the final tawqiʿ, thereby inaugurating a new stage in the leadership structure of Twelver Shiʿism. Alongside this institutional network, hadith scholars played a foundational role in preserving the Mahdist heritage. Muhammad ibn Ya'qub al-Kulayni, in his work Al-Kafi, devoted numerous chapters to the divine proof, the necessity of the Imam, and the question of occultation, thereby establishing a comprehensive hadith framework for demonstrating the doctrine of the Mahdi. Likewise, Muhammad ibn Ibrahim al-Nu'mani, in his work Kitab al-Ghaybah, focused on the crisis of bewilderment, the tawqiʿat, and reports concerning the occultation, producing one of the earliest comprehensive studies in this field. These works functioned as intellectual resources for addressing the doctrinal anxieties of the Shiʿa and served as protective barriers against fabrication, distortion, and denial. At the theoretical level, Imamiya theologians employed rational argumentation to defend both the possibility and necessity of occultation. In response to questions such as "What is the benefit of a hidden Imam?" or "How is it possible for an Imam to remain alive yet unseen?" they argued that the existence of the divine proof is essential for the continuation of divine guidance, that occultation possesses precedents within sacred history, and that the Imam's role during the occultation continues through spiritual guidance and the preservation of divine grace. Theologians such as Ibn Qibbah al-Razi, Abu Sahl al-Nawbakhti, and Ibn Abi Aqil al-'Ummani elevated the doctrine of Mahdism from the level of transmitted belief to that of rational demonstration and theological proof. The outcome of these collective efforts extended far beyond the preservation of a single doctrine. By integrating transmitted tradition, rational inquiry, social organization, and historical experience, Imamiya scholars achieved three major accomplishments: the consolidation of the Imamiya school in the face of sectarian fragmentation, the emergence of the institution of general religious authority based upon the deputyship of jurists, and the development of a culture of "active expectation" that transformed Shiʿism from historical passivity into a tradition of religious and social responsibility. Accordingly, the Minor Occultation should be understood not merely as an age of crisis but as a period of intellectual institution-building and civilizational preparation—a period during which Twelver Shiʿism successfully navigated the challenge posed by the absence of the Imam's physical presence and emerged with a more mature and enduring doctrinal identity. | ||
| کلیدواژهها [English] | ||
| Minor Occultation, Shiʿi Scholars, Imam Mahdi, Mahdism, Consolidation of Doctrinal Beliefs, Institution of Deputation | ||
| مراجع | ||
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